Selected quad for the lemma: heaven_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	power_n	principality_n	1,975	5	10.5828	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A86882	The bios pantōn heideotos, or, [Hebrew] or the vision of eternity held forth, in answer to some antiquæries, vvhich were given forth from Ægypt by one of Babels builders, a pretended minister of Christ, living in Worcestershire at Beudly, that is called Mr. Henry Osland. But the quæries were given forth as the following papers declare, out of simplicity of heart, for satisfaction of the truth: but instead of giving a reasonable account to him that asks, he rails like a greedie hangman, ... So now the antiquæries are answered by one who ... is escaped out of Ægypt from the magicians ... Whose name is known to God by these three Jews letters in the sequel, [Hebrew] but to men by Iohn Humphryes.; Vision of eternity held forth.	Humphryes, John.	1657 (1657)	Wing H3671; Thomason E915_6; ESTC R204846	18,772	26

meanest not so in quality or quantity or neither I know not but this I know That they are Kings and Priests on earth and Christ is no more 2. I say That there is no difference in or of him that sanctifieth Rev. 6. Heb. 2.11 12. or he that is sanctified read Heb. 2.11 12. For they are all one saith the Text Gal. 3.20 Gal. 3.16.29 which comprehends both quantity and quality 3. The seed of Abraham is Christ that s but one and the Saints are the Seed of Abraham and but one Ezek. 36.23 Ezek. 37.26 27. Ezek. 38.23 viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that holy One that God will sanctifie in the vail or form of Elements the Son being revealed in the flesh or visible reveals the Father but few know the Father who know not themselves to be the son or their life though they may conceive a God in fancie so a Devil and his garments a form of Religion And do not the Saints remain for ever and Christ too and yet but one Eternity Jer. 23.7 8. Isa 60.1 2. Isa 65.5 Christ or Saint remains viz. Now this is the Jews gathered from the North Country with your praying to come in from the South Christ is the fulness of God but does Gods fulness dwell in a particular in a humane body And the Apostles prayers were That the Saints might be filled with his fulness and the Saints with the fulness of God Christ was no more then Gods fulness the Saints are his body hath he two bodyes or is his body humane or spiritual Thou art not ashamed to preach that which in truth thou persecutest others for writing didst not thou preach that the Whitstones Name written upon the Saints Rev. 3.11 was God and yet if any should be called by the Name of God thou will have them killed and bored with Irons though they are called by no other Name then that God hath writ upon them Ah! but after death they are so Answ Now God writes it upon them when they are Saints the New Jerusalems Name Christs Name when they overcome but they overcome and are Saints here therefore that Name is proper and right to be inherited here Thou makest a distinction here in Prov. 11.5 concerning perfection the righteousness of the perefect shall direct his way what distinction is that to a gradual perfection Christ shall direct the way of the perfect or God in flesh shall direct the way to the perfect as in Heb. for he directs all to perfection that 's past the Creator viz. Soul Reason Vegebility or Inaninamity Thou sayest that they viz. thy Church have the same anointing as Christ had O! let shame cover thy lips who has the same Anoynting as he had and yet not as perfect as he how is it that seeing you have the same mean viz. anointing as you confest and yet not the same abilities this proves you are idle in your School therefore you have assumed to your selves what you are not 2. If so that ye have the same Anointing How is it ye do not greater works then Christ did 1 Joh. 2.27.20 for he that believeth shall do greater works then I How is it that ye are taught then for they need not teaching in whom this is read Thy pag. 1. Thou sayest that God does fill heaven and earth and yet in pag. 2. limitest his right-hand-Right-hand-power to a local heaven and his left Hand to a local hell so that then by this he hath nothing to do in this medium or mediacal Region then to whom dost thou preach and pray and for whom not for the Devil for he is Gods Power in hell not for God or Christ for he is the p●wer in heaven above us then it must needs follow That thou preachest and prayest for thy self consentedst indeed that he fills all with joy and terror and created Principalities by one hand and pulls it down by the same hand viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Annihilates Conceptions into no Conceptions so that we shall live in our Nature as Beasts as meer sensuals in theirs for all things visible and invisible are God in a Lump but otherwise properly called his Off-spring or sons or idems Are not all things of God Is not there an evil thing and a Conceit called a Devil Whence is it Indeed Nature I must confess constrains me to reveal praelibate its primarecal Pettydegree for Natures ipsiatical Associate providentially conveyed its self into an opposite Position to act its part invisibly and that it might be so first of all brought forth its self in a Conception through a fall the incipiation of Conception of a good and evil Providence there was in both as was its will And so to conclude Amantium irae amoris redintegratio est Nature orders its motions so as to previate its self into its former Egrediention or going forth in the visible its incipation and original being its self God could not come forth in any thing but himself seeing himself was all things Gal. 3.28 29 27. Thou answerest to this query more subtilly then Eve by the Devil her conceited fancy was answered though it be not very proper yet almost to say the Devil takes Degrees Again thou confessest that every man is enlightned with Christ If man be enlightned with him then is he in all unless thou wilt make him a meer visible Sun to be as a visible substance in one supposed place in essence and his Light in all places all as man God is Light and no such substance as the Firmamental sun is Thou callest it a super-natural Light grant it be quid tune then it 's above wrath is it not Christ is so and that is so thou sayest Ergo that 's Christ why then dost not thou direct people from Christ Gods Kingdom Luke 17. For if that Text in them and Gods Kingdom in them then for thee to direct people to apply their minds on reading studying or hearing men preach is to direct them to without for the Letter and mans preaching in Exterius not interius and hearing them is all without Ergo it must needs follow that thou turnest people from Christ and so art wiped out from being any of the Apostles succession in quality though by conception thou art a Member of the Apostolical Church and all beside thee and that Church Devils but 't is but a conception A Declaration of the Fall and Restauration with their Causes O! How is the right wayes of pure Nature perverted by the Malignant Education of these generation so that it 's clouded and hid in the thickest of mens good manners by which Natures Manners is corrupted or rather in mens fantastick Conceits thus good and evil as in distinction are but conceits epilogued in time in the first Adam and when conceits have an end put to it then will Adam know no good nor evil at all for as long as men know good they will and must necessarily know evil also for evil proceeds and hath its Epilogue from the cognoscity of good not evil and good but good and evil so then the knowledge of good was the superial and primary effect of the fall as well as evil nay evil was but an effect in se undo graduo in the se●ond degree For although Adam had received the Law of pure Nature or Innocency of God yet he knew no good nor evil in any thing he did before he fell into the Serpentine-humour of conceits in respect of action yet for all this it was but action for the fall consisted not in any thing that he or she spake viz. words though now the devil is got up as God and destroyes men for words And though he knew the life of God in him yet he knew no good no not in the command that God gave him nor in hi● life though it was Gods for then consequently he must have known evil too when there was naught that he could call evil unless he had conceited some of Gods works to be so which he could not in nature of conceit providencially transmitted into the Elementary part do till he began to conceive them to be so by a humour and then something in his conceit was good in oppositon to the evil for without the one the other cannot be no more then hatred without love or love without hatred or cold without heat for if men had never known hatred they would never had known love nor Christ without the Devil nor God without evil so they are but educative distinctions having conceited something besides God or else there had been no place found for the Devil and consequently then no place for Christ and his redemption Nature is as a tender plant growing up loved in its self J. H. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS

were never persecutors nor casual to it but Christ bade them believe them not and let the Tares grow till harvest with the Wheat but your Wisdom seems to stretch its self beyond Christs but take heed you spoile not the Wheat for wo to thou that spoilest I intreated thee to answer my Queries in love and meekness and not to tell me a confused Story of JAMES NAYLER the Quaker as thou callest him out of thy old Bottle to tell me that I know is vanity such is thy vanity to answer vvhen thou art not askt is to be more ready to speak then to hear a Busiebodies property indeed then a discreet Ministers of the Gospel Was his sufferings good or bad I mind no such thing can be good 1 Cor. 13.1 2 3.7.4 5 6. vvhy then rejoicest thou in evil Is the love of our God in thee Thou tellest me that I am deluded and yet laughest at my Writing is this Solomons time of laughing accomplished in thee to laugh at me vvhen I am going head-long to hell provide withall that hell be as bad as thou makest it I rather am forced to conceive that the Devil hath thought this time of his merriment too long ere it come and hath produced thee to it before its season or else thou surely wouldest a vvept until I had scaped Hell Gates and then a laughed I can scarce choose but believe that if thou haddest been with Christ when he wept over Jerusalem Matth. 23.36 37 38. that when he vvept thou wouldst a laughed for he vvept at their delusion but thou laughest at mine and tellest me thou couldst not chuse true love rejoyceth not at evil surely thy own Rule or Tutor hath dealt so plainly with thee as to give thee a true Character of thy condition Thou sayest that I have some love in me to thee because I in my Letter to thee did present such soft words certainly a soft answer turns away Wrath sometime the devil confesseth truth but truly if I in Writing to thee so mild had love in me and that a character of it then certainly thou hast none in thee and that is as true a character of it who tellest me of Whips and Stock and hot Irens and Burch and certainly if there be any sparks of wrath in me Solomons proverb wil be verified Reader read 1. Epist of John 2 chap. v. 9 10 11 12. but I hope the Water of life hath squenched it though I was never counted so rare a Preacher as thou 2. Have I love in me and yet deluded God is love thou ignorantly confessest God is in me and yet manifesteth confusion in saying Satan is in me Out of obedience to the eternal Light do I write unto thee yet not mine but he that dwelleth in me for my Sabbath is come and I work not and hath in some measure captivated every thought that exalts its self above the knowledge of Jesus Christ O! what high thoughts have you of your Way and Sect and Oxford and Cambridge all this while you are but building Babel and the longer you build the nearer its fall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Undiscipled for you but build flesh that must dye having been so long at Universities and yet unlearned or undiscipled as the Greek renders it you act barely from other mens Commissions dreaming that it 's yours and that God intended you as well as them when he spake Ah filthy Dreamers stealing the Prophets words to make a sale on it and from your Neighbors O! I thank God that I am struck and raced out of your Muster-Roll of thieves stay a little Hos 4.6 your work is pleasant yet at the end your Wages will come God never sent any but vvith the command he gave Power but God never sent you priests of England for he hath not given you as much Power as to make his Church perfect but hath blessed be his Name gave us a notable Character that he never sent you even in that he hath sent the devil his obedient servant to make you deny perfection or the perfecting of his Saints upon earth Thou sayest thou wouldest freel help my foot out of the snare Is this to do it to laugh at me now I am in it and tell me that I am in a spiritual Snare and the while do what thou canst to help me into a pair of Stocks to augment my misery Surely thou art turned tyrant and worse then AEsops Tormentors Davids Enemies jeered at him in his calamity but hadst thou been a Preacher in his time thou wouldest have been better known to the world characterized to the Nations then now thou art thou wilt do it freely for t is wel thou promisest so fair for thou knowest I le give thee no hire to do it but I think thou hadst spoken more truly if thou hadst said thou hadst been willing to help me into another snare then thy mouth pen and heart I think would agreed together wherefore am I deluded and in a snare because I do the best I can to wipe away a frothy Priesthood and a hive of drones that eat the honey from the labourers Matth. 5. and am against them that run before they are sent I hope you will give me leave to do as I would be done by and because I am a terror to your pride Matt. 23. read John the 5. and vain honors and Masterships wherefore shall I call you Masters because you are servi Diobali educati in Schola ejus certainly then I were a respecter of them whom I knovv not or else I were one that had acquaintance with the mystery of Iniquity I would desire certainly rather to elevate my self a little higher towards the condition of my first estate even to know his Master viz. God and be an Alien unto him Matth. 4. Nam nullus homo duos Magistros scire potest But because thou shalt study a little to prove thy practice I will study or rather have to make it void either of decencie order civility or good reason What saist thou to a Scripture-Weapon Call no man Master Matth. 23. Exod. 20. and Thou shalt not worship the likeness of any thing in heaven or the earth beneath but man is a likeness Ergo he that vvorships man breaks Gods Command By the vvay the likeness of any thing in Heaven neither but one question How do you escape the violating of this moral as you call it command vvhen you pretend to vvorship Christ and say he is in heaven vvith a humane body Certainly a humane body is a likeness certainly you are vvorse then the Papal-Church vvho allovv the picture of Christ and maintain a company of poor men to make them for a poor Trade is held up by them 2. What is it in men that desire flesh even dust to bovv to it Gen. 1. I am perwaded it is naught but the devil clothed with dust thinks it some honor